🔴 The “Time” and “Location” of the Iranian Army’s Entry into Iraq During the Sufyani’s Attack
✍️ Mostafa Amiri
▪️ Previously, it was stated that the “time” when the Khurasani army from Iran enters Iraq to repel the Sufyani’s attack and confront the events preceding the ظهور (Appearance) will be during the months of Muharram and Safar, coinciding with the Shiite mourning season and the Arbaeen pilgrimage season. Of course, this view is based on the assumption that the period between the Sufyani and the Appearance is fifteen months.
▪️ However, the more widely held view considers the final six months to be the relevant period. In this case, if the interval between the Sufyani and the Appearance is six months, the Sufyani’s attack on Iraq would take place in late Ramadan and early Shawwal. Both views have strong supporting arguments.
As for the “location” where the Iranian army enters Iraq, there is evidence in the hadith tradition.
▪️ After gaining control of Syria, the Sufyani marches toward Iraq. He first attacks Baghdad, causing the capital to fall, and then moves against Kufa and Najaf.
▪️ At this point, the army from Iran—among whom are also some of the special companions of Imam al-Mahdi—rapidly crosses the waystations and enters Iraq:
— Nu‘mani, al-Ghaybah, p. 280
▪️ The phrase «تَطْوِي الْمَنَازِلَ طَيّاً حَثِيثاً» — “rapidly traversing the waystations” indicates, according to this interpretation, that the necessary infrastructure along the route from Iran’s borders to Kufa and Najaf would already have been prepared, enabling the Iranian army to reach its destination so quickly.
Therefore, the Arbaeen pilgrimage season, along with the development and preparation of border crossings and waystations along the route from Iran to Kufa and Najaf, can be considered from the perspective of Mahdist futurism. From this perspective, the authorities’ use of the Arbaeen season as an opportunity to develop and prepare such infrastructure is regarded as significant.
🔻 In particular, attention to the Mehran border crossing—as the “closest” route toward Baghdad and Najaf—is noteworthy.
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🆔 @AsrZohur110
🆔 @rahyafte_en
✍️ Mostafa Amiri
▪️ Previously, it was stated that the “time” when the Khurasani army from Iran enters Iraq to repel the Sufyani’s attack and confront the events preceding the ظهور (Appearance) will be during the months of Muharram and Safar, coinciding with the Shiite mourning season and the Arbaeen pilgrimage season. Of course, this view is based on the assumption that the period between the Sufyani and the Appearance is fifteen months.
▪️ However, the more widely held view considers the final six months to be the relevant period. In this case, if the interval between the Sufyani and the Appearance is six months, the Sufyani’s attack on Iraq would take place in late Ramadan and early Shawwal. Both views have strong supporting arguments.
As for the “location” where the Iranian army enters Iraq, there is evidence in the hadith tradition.
▪️ After gaining control of Syria, the Sufyani marches toward Iraq. He first attacks Baghdad, causing the capital to fall, and then moves against Kufa and Najaf.
▪️ At this point, the army from Iran—among whom are also some of the special companions of Imam al-Mahdi—rapidly crosses the waystations and enters Iraq:
يَبْعَثُ السُّفْيَانِيُّ جَيْشاً إِلَى الْكُوفَةِ...فَيُصِيبُونَ مِنْ أَهْلِ الْكُوفَةِ قَتْلًا وَ صُلْباً وَ سَبْياً فَبَيْنَا هُمْ كَذَلِكَ إِذْ أَقْبَلَتْ رَايَاتٌ مِنْ قِبَلِ خُرَاسَانَ وَ تَطْوِي الْمَنَازِلَ طَيّاً حَثِيثاً وَ مَعَهُمْ نَفَرٌ مِنْ أَصْحَابِ الْقَائِمِ.
“The Sufyani sends an army toward Kufa... They inflict killing, crucifixion, and captivity upon the people of Kufa. While they are in this state, banners from the direction of Khurasan advance, rapidly traversing the waystations, and among them are a number of the companions of al-Qa’im.”
— Nu‘mani, al-Ghaybah, p. 280
▪️ The phrase «تَطْوِي الْمَنَازِلَ طَيّاً حَثِيثاً» — “rapidly traversing the waystations” indicates, according to this interpretation, that the necessary infrastructure along the route from Iran’s borders to Kufa and Najaf would already have been prepared, enabling the Iranian army to reach its destination so quickly.
Therefore, the Arbaeen pilgrimage season, along with the development and preparation of border crossings and waystations along the route from Iran to Kufa and Najaf, can be considered from the perspective of Mahdist futurism. From this perspective, the authorities’ use of the Arbaeen season as an opportunity to develop and prepare such infrastructure is regarded as significant.
🔻 In particular, attention to the Mehran border crossing—as the “closest” route toward Baghdad and Najaf—is noteworthy.
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🔴 “Arbaeen Processions”: Training for Ground Warfare Against the Sufyani’s Army
✍️ Mostafa Amiri
▪️ After the 70,000-strong army of the Sufyani enters Iraq and Shiites in Kufa and Najaf are massacred, the Iranians enter Iraq through the southern and western borders of Iran to defend the sanctity of the Shiite holy sites and inflict a severe defeat on the Western-backed Sufyani:
▪️ In the book al-Mustadrak ‘ala al-Sahihayn, there are also indications of part of the same مضمون (content/theme) found in the recognized Shiite hadith tradition:
▪️ At this point, the Iranian army—among whom are also some of the special companions of Imam al-Mahdi—rapidly crosses the waystations and enters Iraq:
▪️ And in this ground war, a severe defeat is inflicted upon the Sufyani’s army:
🔻 The experience of eight years of the Sacred Defense, living in southern and western Iran, as well as the opportunity provided by the Arbaeen season and the construction of waystations and Mawkib service camps, was—and continues to be—a school for preparation and participation, but this time in search of Imam al-Mahdi:
✅ Notes:
1. Nu‘mani, al-Ghaybah, p. 280.
2. al-Nishaburi, al-Mustadrak ‘ala al-Sahihayn, Vol. 8, p. 289.
3. Nu‘mani, al-Ghaybah, p. 280.
4. al-Muttaqi al-Hindi, Kanz al-‘Ummal, Vol. 14, p. 588.
5. al-‘Asimi, al-‘Asal al-Musaffa, Vol. 1, p. 263.
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✍️ Mostafa Amiri
▪️ After the 70,000-strong army of the Sufyani enters Iraq and Shiites in Kufa and Najaf are massacred, the Iranians enter Iraq through the southern and western borders of Iran to defend the sanctity of the Shiite holy sites and inflict a severe defeat on the Western-backed Sufyani:
«يَبْعَثُ السُّفْيَانِيُّ جَيْشاً إِلَى الْكُوفَةِ وَ عِدَّتُهُمْ سَبْعُونَ أَلْفاً فَيُصِيبُونَ مِنْ أَهْلِ الْكُوفَةِ قَتْلًا وَ صُلْباً وَ سَبْياً فَبَيْنَا هُمْ كَذَلِكَ إِذْ أَقْبَلَتْ رَايَاتٌ مِنْ قِبَلِ خُرَاسَانَ وَ تَطْوِي الْمَنَازِلَ طَيّاً حَثِيثاً وَ مَعَهُمْ نَفَرٌ مِنْ أَصْحَابِ الْقَائِم»
“The Sufyani sends an army toward Kufa, numbering seventy thousand. They inflict killing, crucifixion, and captivity upon the people of Kufa. While they are in this state, banners from the direction of Khurasan advance, rapidly traversing the waystations, and among them are a number of the companions of al-Qa’im.” [1]
▪️ In the book al-Mustadrak ‘ala al-Sahihayn, there are also indications of part of the same مضمون (content/theme) found in the recognized Shiite hadith tradition:
«عَن أبيرُومانَ عَن عَلِيِّ بنِ أبيطالِبٍ قالَ: يَظهَرُ السُّفيانِيُّ عَلَى الشّامِ ... فَتُقبِلُ طائِفَةٌ مِنهُم حَتّى يَدخُلوا أرضَ خُراسانَ و تُقبِلُ خَيلُ السُّفيانِيِّ في طَلَبِ أهلِ خُراسانَ و يَقتُلونَ شيعَةَ آلِ مُحَمَّدٍ بِالكوفَةِ ثُمَّ يَخرُجُ أهلُ خُراسانَ في طَلَبِ المَهدِيِّ»
“Abu Rumān, from ‘Ali ibn Abi Talib, said: The Sufyani will gain control over Syria... A group among them will proceed until they enter the land of Khurasan, while the cavalry of the Sufyani will pursue the people of Khurasan and kill the Shiites of the family of Muhammad in Kufa. Then the people of Khurasan will set out in search of al-Mahdi.” [2]
▪️ At this point, the Iranian army—among whom are also some of the special companions of Imam al-Mahdi—rapidly crosses the waystations and enters Iraq:
«أَقْبَلَتْ رَايَاتٌ مِنْ قِبَلِ خُرَاسَانَ وَ تَطْوِي الْمَنَازِلَ طَيّاً حَثِيثاً وَ مَعَهُمْ نَفَرٌ مِنْ أَصْحَابِ الْقَائِم»
“Banners from the direction of Khurasan advance, rapidly traversing the waystations, and among them are a number of the companions of al-Qa’im.” [3]
▪️ And in this ground war, a severe defeat is inflicted upon the Sufyani’s army:
«تَهرُبُ خَیلُ السُّفیانِی فَعِندَ ذلِکَ یتَمَنَّی النّاسُ المَهدِی و یطلُبونَهُ»
“The cavalry of the Sufyani flees. At that point, the people long for al-Mahdi and seek him.” [4]
🔻 The experience of eight years of the Sacred Defense, living in southern and western Iran, as well as the opportunity provided by the Arbaeen season and the construction of waystations and Mawkib service camps, was—and continues to be—a school for preparation and participation, but this time in search of Imam al-Mahdi:
«أهلُ خُراسانَ في طَلَبِ المَهدِيِّ»
“The people of Khurasan [will set out] in search of al-Mahdi.” [5]
✅ Notes:
1. Nu‘mani, al-Ghaybah, p. 280.
2. al-Nishaburi, al-Mustadrak ‘ala al-Sahihayn, Vol. 8, p. 289.
3. Nu‘mani, al-Ghaybah, p. 280.
4. al-Muttaqi al-Hindi, Kanz al-‘Ummal, Vol. 14, p. 588.
5. al-‘Asimi, al-‘Asal al-Musaffa, Vol. 1, p. 263.
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Forwarded from Rahyafte (The Guided Ones)
Page 426
Parhizkar
🔴 Lectures & Teachings on Mahdist Supplications
🔻 Mostafa Amiri
▪️ Commentary on Ziyarat Āl Yāsīn
1️⃣ Introduction
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3367
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🆔 @rahyafte_en
In the Name of Allah, the Most Compassionate, the Most Merciful.
All praise belongs to Allah, the Lord of the worlds.
God willing, and through His grace and divine favor, we intend to begin with you, our dear and respected audience, a series of audio lectures offering a commentary on Ziyarat Āl Yāsīn, and, God willing, continue this journey together.
As you know, Ziyarat Āl Yāsīn is one of the most important and well-known supplications and devotional texts related to Imam al-Mahdi. It contains exceptionally profound themes and expressions, encompassing a rich body of knowledge and presenting an overview of a number of Shiʿi beliefs and doctrines.
God willing, over the course of several sessions, we will try to share with you at least some of the most important teachings and key passages of Ziyarat Āl Yāsīn.
As you know, Ziyarat Āl Yāsīn is one of the famous devotional texts addressed to Imam al-Mahdi, beginning with the words:
It contains 23 salutations, each referring to one of the particular titles and attributes of Imam al-Mahdi.
This Ziyarat also refers to important elements of Islamic and Shiʿi belief, including Divine Unity (Tawḥīd), Prophethood (Nubuwwah), Imamate (Imāmah), the authority and truthfulness of each of the rightful Imams, Rajʿah (the Return), the Hereafter, the questioning in the grave, the Day of Resurrection, the Ṣirāṭ (the Bridge), Paradise, and Hell.
Faith in these concepts and key elements of Islamic belief is presented as essential.
What is particularly remarkable is that within this Ziyarat, the word “ḥaqq” (truth/right) appears 12 times, while the word “ḥujjah” (proof/divine authority) is also mentioned 12 times.
In this sense, Ziyarat Āl Yāsīn can be understood as a presentation of authentic Shiʿi teachings and beliefs before Imam al-Mahdi—something that has a strong foundation in the transmitted traditions.
There is a precedent for this in narrations concerning the presentation of religious beliefs and teachings to the Imams, such as the well-known account of ʿAbd al-ʿAẓīm al-Ḥasanī, who presented his beliefs before the infallible Imam.
Thus, Ziyarat Āl Yāsīn has a very strong correspondence with the structure of Islamic and Shiʿi knowledge, as well as with the concept of presenting one's faith before the Ahl al-Bayt.
If we wanted to divide Ziyarat Āl Yāsīn into three sections, it could be understood as consisting of:
1️⃣ Salutations — the opening passages offer salutations to the Imam.
2️⃣ Testimony and affirmation — affirming and bearing witness to the fundamental beliefs of Shiʿi faith.
3️⃣ Supplication (Duʿāʾ) — the concluding section consists of prayers and supplications.
So, in essence, the Ziyarat rests upon three major sections: salutations, testimony, and supplication.
🌿 God willing, in the coming sessions, we will first examine the chain of transmission and the authenticity of the narration, and then move on to the more fascinating dimension of the Ziyarat: examining the validity and depth of its content.
And then we will explore the beauty of expressions such as:
«سَلامٌ عَلَىٰ آلِ يس»
“Peace be upon the Family of Yāsīn.”
«السَّلامُ عَلَيْكَ يَا داعِيَ اللّٰهِ وَرَبَّانِيَّ آياتِهِ»
“Peace be upon you, O caller to Allah and O divinely inspired guide to His signs.”
When a person recites these words and looks deeply into their meanings, discovering the true significance and terminology behind them, the sweetness of this supplication becomes truly apparent.
For us Persian speakers, God willing, as we delve into the depths of these words and concepts, the recitation and understanding of this beautiful Ziyarat will become even more meaningful and delightful.
🔻 Mostafa Amiri
▪️ Commentary on Ziyarat Āl Yāsīn
1️⃣ Introduction
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3367
🆔 @ASRZOHUR110
🆔 @rahyafte_en
In the Name of Allah, the Most Compassionate, the Most Merciful.
All praise belongs to Allah, the Lord of the worlds.
God willing, and through His grace and divine favor, we intend to begin with you, our dear and respected audience, a series of audio lectures offering a commentary on Ziyarat Āl Yāsīn, and, God willing, continue this journey together.
As you know, Ziyarat Āl Yāsīn is one of the most important and well-known supplications and devotional texts related to Imam al-Mahdi. It contains exceptionally profound themes and expressions, encompassing a rich body of knowledge and presenting an overview of a number of Shiʿi beliefs and doctrines.
God willing, over the course of several sessions, we will try to share with you at least some of the most important teachings and key passages of Ziyarat Āl Yāsīn.
As you know, Ziyarat Āl Yāsīn is one of the famous devotional texts addressed to Imam al-Mahdi, beginning with the words:
«سَلامٌ عَلَىٰ آلِ يس، السَّلامُ عَلَيْكَ يَا داعِيَ اللّٰهِ وَرَبَّانِيَّ آياتِهِ»
“Peace be upon the Family of Yāsīn. Peace be upon you, O caller to Allah and O divinely inspired guide to His signs.”
It contains 23 salutations, each referring to one of the particular titles and attributes of Imam al-Mahdi.
This Ziyarat also refers to important elements of Islamic and Shiʿi belief, including Divine Unity (Tawḥīd), Prophethood (Nubuwwah), Imamate (Imāmah), the authority and truthfulness of each of the rightful Imams, Rajʿah (the Return), the Hereafter, the questioning in the grave, the Day of Resurrection, the Ṣirāṭ (the Bridge), Paradise, and Hell.
Faith in these concepts and key elements of Islamic belief is presented as essential.
What is particularly remarkable is that within this Ziyarat, the word “ḥaqq” (truth/right) appears 12 times, while the word “ḥujjah” (proof/divine authority) is also mentioned 12 times.
In this sense, Ziyarat Āl Yāsīn can be understood as a presentation of authentic Shiʿi teachings and beliefs before Imam al-Mahdi—something that has a strong foundation in the transmitted traditions.
There is a precedent for this in narrations concerning the presentation of religious beliefs and teachings to the Imams, such as the well-known account of ʿAbd al-ʿAẓīm al-Ḥasanī, who presented his beliefs before the infallible Imam.
Thus, Ziyarat Āl Yāsīn has a very strong correspondence with the structure of Islamic and Shiʿi knowledge, as well as with the concept of presenting one's faith before the Ahl al-Bayt.
If we wanted to divide Ziyarat Āl Yāsīn into three sections, it could be understood as consisting of:
1️⃣ Salutations — the opening passages offer salutations to the Imam.
2️⃣ Testimony and affirmation — affirming and bearing witness to the fundamental beliefs of Shiʿi faith.
3️⃣ Supplication (Duʿāʾ) — the concluding section consists of prayers and supplications.
So, in essence, the Ziyarat rests upon three major sections: salutations, testimony, and supplication.
🌿 God willing, in the coming sessions, we will first examine the chain of transmission and the authenticity of the narration, and then move on to the more fascinating dimension of the Ziyarat: examining the validity and depth of its content.
And then we will explore the beauty of expressions such as:
«سَلامٌ عَلَىٰ آلِ يس»
“Peace be upon the Family of Yāsīn.”
«السَّلامُ عَلَيْكَ يَا داعِيَ اللّٰهِ وَرَبَّانِيَّ آياتِهِ»
“Peace be upon you, O caller to Allah and O divinely inspired guide to His signs.”
When a person recites these words and looks deeply into their meanings, discovering the true significance and terminology behind them, the sweetness of this supplication becomes truly apparent.
For us Persian speakers, God willing, as we delve into the depths of these words and concepts, the recitation and understanding of this beautiful Ziyarat will become even more meaningful and delightful.
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🔴 درسگفتار و تدریس ادعیه مهدویت
🔻مصطفی امیری
▪️شرح زیارت آل یاسین
1️⃣ مقدمه
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🔻مصطفی امیری
▪️شرح زیارت آل یاسین
1️⃣ مقدمه
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🔴 Lectures & Teachings on Mahdist Supplications
🔻 Mostafa Amiri
▪️ Commentary on Ziyarat Āl Yāsīn
2️⃣ The Phrase: “Salāmun ʿalā Āli Yāsīn”
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📖 Continuation of the Commentary
In the Name of Allah, the Most Compassionate, the Most Merciful.
All praise belongs to Allah, the Lord of the worlds.
Continuing our commentary on Ziyarat Āl Yāsīn, after our brief introductory discussion, we have now reached the point where we had promised to examine the chain of transmission and authenticity of this Ziyarat.
This is a fairly detailed subject. There are three primary sources in which this supplication has been transmitted. We do not intend to enter into the specialized technical discussions of ʿilm al-ḥadīth here, so let us give a very brief summary:
The overall assessment of the chain of transmission is favorable. The Ziyarat has a mamdūḥ and ḥasan chain, and trustworthy and positively evaluated narrators appear throughout its chain of transmission. The chain ultimately reaches the Second and Third Deputies (Nāʾibs) of Imam al-Mahdi, who transmitted it from the Sacred Precinct (al-Nāḥiyah al-Muqaddasah).
As for whether Ziyarat Āl Yāsīn is a ḥadīth qudsī (sacred hadith) or not, that is not our concern here. In fact, it is unlikely to be a ḥadīth qudsī, so we will move beyond that question and focus on the main discussion: the words and expressions of Ziyarat Āl Yāsīn.
Before entering the first phrase—«سَلامٌ عَلَىٰ آلِ يس»—which itself can be broken down into several parts, such as salām, Āl, Yāsīn, and finally salāmun ʿalā Āli Yāsīn—we need to examine each part separately, step by step.
But before doing so, we need to establish an important methodological principle.
🔎 A Methodological Principle
You should always keep this point in mind:
When dealing with Qurʾanic vocabulary, supplications, and hadith terminology, an initial and purely dictionary-based reference to Arabic lexicons can sometimes be misleading and even problematic.
For example, the word dāʿī may simply mean “one who calls or invites” in the Arabic lexicon. But when we examine how the word is used in the Qurʾan, its meaning can differ dramatically from that basic lexical definition.
Therefore, in order to understand the terminology used in supplications, hadiths, and the Qurʾan, we should initially work with what we might call the “hadith family” and the “Qurʾanic family” of a term.
We need to examine how a word such as dāʿī is used throughout the Qurʾan.
What is the difference between:
دَاعِيَ اللّٰهِ — Dāʿī Allāh
دَاعِيًا إِلَى اللّٰهِ — Dāʿiyan ilā Allāh
and simply
دَاعِي — Dāʿī?
What distinctions exist among these three expressions?
And in the books of supplication, tafsīr, hadith, and Qurʾanic studies, in what senses have each of these expressions been used?
There is an important difference between Dāʿī Allāh and Dāʿī ilā Allāh, and we will explain this distinction in the following discussions.
There may be hadith expressions that, when we consult an ordinary Arabic dictionary, do not give us anything particularly significant. But when we examine related hadiths that belong to the same conceptual and textual family, a much clearer horizon of meaning emerges.
So pay close attention to this principle.
When we encounter expressions such as:
«السَّلامُ عَلَىٰ آلِ يَاسِينَ»
«رَبَّانِيَّ آيَاتِهِ»
«دَاعِيَ اللّٰهِ»
we should not immediately turn to an Arabic dictionary and assume that the lexical meaning alone explains them.
Rather, we should first understand their Qurʾanic and hadith-based meanings.
🌿 The First Phrase: «سَلامٌ عَلَىٰ آلِ يس»
After establishing this methodological principle, we come to the first phrase of Ziyarat Āl Yāsīn:
«سَلامٌ عَلَىٰ آلِ يس»
The word salām can carry three meanings.
🔹 First: Salām can mean a verbal affirmation accompanied by inner conviction regarding what we are saying.
So when we say:
«سَلامٌ عَلَىٰ آلِ يس»
we are affirming and acknowledging the truth of what follows.
🔻 Mostafa Amiri
▪️ Commentary on Ziyarat Āl Yāsīn
2️⃣ The Phrase: “Salāmun ʿalā Āli Yāsīn”
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📖 Continuation of the Commentary
In the Name of Allah, the Most Compassionate, the Most Merciful.
All praise belongs to Allah, the Lord of the worlds.
Continuing our commentary on Ziyarat Āl Yāsīn, after our brief introductory discussion, we have now reached the point where we had promised to examine the chain of transmission and authenticity of this Ziyarat.
This is a fairly detailed subject. There are three primary sources in which this supplication has been transmitted. We do not intend to enter into the specialized technical discussions of ʿilm al-ḥadīth here, so let us give a very brief summary:
The overall assessment of the chain of transmission is favorable. The Ziyarat has a mamdūḥ and ḥasan chain, and trustworthy and positively evaluated narrators appear throughout its chain of transmission. The chain ultimately reaches the Second and Third Deputies (Nāʾibs) of Imam al-Mahdi, who transmitted it from the Sacred Precinct (al-Nāḥiyah al-Muqaddasah).
As for whether Ziyarat Āl Yāsīn is a ḥadīth qudsī (sacred hadith) or not, that is not our concern here. In fact, it is unlikely to be a ḥadīth qudsī, so we will move beyond that question and focus on the main discussion: the words and expressions of Ziyarat Āl Yāsīn.
Before entering the first phrase—«سَلامٌ عَلَىٰ آلِ يس»—which itself can be broken down into several parts, such as salām, Āl, Yāsīn, and finally salāmun ʿalā Āli Yāsīn—we need to examine each part separately, step by step.
But before doing so, we need to establish an important methodological principle.
🔎 A Methodological Principle
You should always keep this point in mind:
When dealing with Qurʾanic vocabulary, supplications, and hadith terminology, an initial and purely dictionary-based reference to Arabic lexicons can sometimes be misleading and even problematic.
For example, the word dāʿī may simply mean “one who calls or invites” in the Arabic lexicon. But when we examine how the word is used in the Qurʾan, its meaning can differ dramatically from that basic lexical definition.
Therefore, in order to understand the terminology used in supplications, hadiths, and the Qurʾan, we should initially work with what we might call the “hadith family” and the “Qurʾanic family” of a term.
We need to examine how a word such as dāʿī is used throughout the Qurʾan.
What is the difference between:
دَاعِيَ اللّٰهِ — Dāʿī Allāh
دَاعِيًا إِلَى اللّٰهِ — Dāʿiyan ilā Allāh
and simply
دَاعِي — Dāʿī?
What distinctions exist among these three expressions?
And in the books of supplication, tafsīr, hadith, and Qurʾanic studies, in what senses have each of these expressions been used?
There is an important difference between Dāʿī Allāh and Dāʿī ilā Allāh, and we will explain this distinction in the following discussions.
There may be hadith expressions that, when we consult an ordinary Arabic dictionary, do not give us anything particularly significant. But when we examine related hadiths that belong to the same conceptual and textual family, a much clearer horizon of meaning emerges.
So pay close attention to this principle.
When we encounter expressions such as:
«السَّلامُ عَلَىٰ آلِ يَاسِينَ»
«رَبَّانِيَّ آيَاتِهِ»
«دَاعِيَ اللّٰهِ»
we should not immediately turn to an Arabic dictionary and assume that the lexical meaning alone explains them.
Rather, we should first understand their Qurʾanic and hadith-based meanings.
🌿 The First Phrase: «سَلامٌ عَلَىٰ آلِ يس»
After establishing this methodological principle, we come to the first phrase of Ziyarat Āl Yāsīn:
«سَلامٌ عَلَىٰ آلِ يس»
The word salām can carry three meanings.
🔹 First: Salām can mean a verbal affirmation accompanied by inner conviction regarding what we are saying.
So when we say:
«سَلامٌ عَلَىٰ آلِ يس»
we are affirming and acknowledging the truth of what follows.
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Who are Āl Yāsīn?
What does Dāʿī Allāh mean?
What does Rabbanī Āyātih mean?
These questions will be addressed as we proceed.
🔹 Second: Salām can mean safety, peace, and freedom from harm and affliction.
🔹 Third: Salām can mean submission.
In other words:
“I submit myself to that which I am affirming.”
These are among the meanings of salām.
❓ Why “Āl Yāsīn”?
But why does the Ziyarat say:
«سَلامٌ عَلَىٰ آلِ يس»
Why does it not say Salām upon Āl Ṭāhā?
Why not Salām upon Āl Allāh?
Why not Salām upon Āl Muḥammad?
The expression “Salāmun ʿalā Āli Yāsīn” has a Qurʾanic basis, just as it also has a basis in hadith, which we will discuss later.
But first, what does Āl mean?
📚 What Does “Āl” Mean?
Āl is related to the meaning of Ahl—the people, household, or family associated with someone.
Here, some Sunni scholars and theologians have at times argued that Āl refers to the entire Ummah—that is, all the followers of the Prophet and all Muslims.
This issue even appears in the famous theological discussion between Imam al-Riḍā and al-Maʾmūn.
Al-Maʾmūn refers to a narration attributed to the Prophet and argues that the entire Muslim community constitutes the Āl of Muḥammad, even mentioning several Companions as examples.
Imam al-Riḍā, however, responds with a decisive question:
«أَخْبِرُونِي هَلْ تُحَرَّمُ الصَّدَقَةُ عَلَىٰ آلِ مُحَمَّدٍ؟»
“Tell me: Is charity forbidden for the Āl of Muḥammad?”
Al-Maʾmūn answers: Yes.
The Imam then asks:
“Is charity forbidden for the entire Ummah—that is, for all Muslims?”
He answers: No.
After all, one may give charity to a poor Muslim.
Therefore, there is a distinction between Āl and the Ummah.
In other words, Āl does not simply mean the entire Muslim community.
🌟 Who Is Yāsīn?
Now we come to Yāsīn.
According to the cited hadith tradition, Yāsīn is among the names specifically associated with the Prophet Muhammad.
Although Yāsīn is also classified among the ḥurūf muqaṭṭaʿāt—the disconnected letters found at the beginning of certain Qurʾanic chapters—the hadith tradition also identifies it as a name associated with the Prophet.
In al-Kāfī of al-Kulaynī, there is a narration concerning someone who had named himself or his child Yāsīn.
Imam al-Ṣādiq reportedly objected, explaining that Yāsīn is a name specifically associated with the Prophet, whereas names such as Muḥammad had been permitted for people's children.
Based on this narration, names such as Yāsīn and Ṭāhā, when understood as specific prophetic names, are discussed differently from ordinary personal names.
This is a secondary discussion, however, and we will move on.
🕌 So, What Does “Āl Yāsīn” Mean?
So far, we have established two points:
Āl ≠ the entire Ummah
and, according to the cited hadith tradition:
Yāsīn = a name associated specifically with the Prophet Muhammad.
Therefore:
Āl Yāsīn = the Ahl of Muhammad
That is, the People/Household of Muhammad.
But here another important hadith enters the discussion.
In continuation of the idea that Āl means the entire Muslim community, another narration from Imam Jaʿfar al-Ṣādiq is reported.
A person asks the sixth Imam:
«يَا ابْنَ رَسُولِ اللّٰهِ، أَخْبِرْنِي عَنْ آلِ مُحَمَّدٍ، مَنْ هُمْ؟»
“O son of the Messenger of Allah, tell me: who are the Āl of Muhammad?”
Imam al-Ṣādiq replies:
“They are my Ahl al-Bayt specifically; while, in the general sense, all Muslims are the Āl of Muhammad.”
The Imam then smiled and indicated that they are both right and wrong.
This point is important.
The Imam is introducing a distinction between the general and specific meanings.
In one sense, saying that the Muslims are Āl Muḥammad can be considered correct.
But in another sense, it is incorrect.
Why?
Because among the Muslims there are believers who belong to the broader spiritual family of Muhammad through their faith and following of the Prophet, even though they are not genealogically related to him.
What does Dāʿī Allāh mean?
What does Rabbanī Āyātih mean?
These questions will be addressed as we proceed.
🔹 Second: Salām can mean safety, peace, and freedom from harm and affliction.
🔹 Third: Salām can mean submission.
In other words:
“I submit myself to that which I am affirming.”
These are among the meanings of salām.
❓ Why “Āl Yāsīn”?
But why does the Ziyarat say:
«سَلامٌ عَلَىٰ آلِ يس»
Why does it not say Salām upon Āl Ṭāhā?
Why not Salām upon Āl Allāh?
Why not Salām upon Āl Muḥammad?
The expression “Salāmun ʿalā Āli Yāsīn” has a Qurʾanic basis, just as it also has a basis in hadith, which we will discuss later.
But first, what does Āl mean?
📚 What Does “Āl” Mean?
Āl is related to the meaning of Ahl—the people, household, or family associated with someone.
Here, some Sunni scholars and theologians have at times argued that Āl refers to the entire Ummah—that is, all the followers of the Prophet and all Muslims.
This issue even appears in the famous theological discussion between Imam al-Riḍā and al-Maʾmūn.
Al-Maʾmūn refers to a narration attributed to the Prophet and argues that the entire Muslim community constitutes the Āl of Muḥammad, even mentioning several Companions as examples.
Imam al-Riḍā, however, responds with a decisive question:
«أَخْبِرُونِي هَلْ تُحَرَّمُ الصَّدَقَةُ عَلَىٰ آلِ مُحَمَّدٍ؟»
“Tell me: Is charity forbidden for the Āl of Muḥammad?”
Al-Maʾmūn answers: Yes.
The Imam then asks:
“Is charity forbidden for the entire Ummah—that is, for all Muslims?”
He answers: No.
After all, one may give charity to a poor Muslim.
Therefore, there is a distinction between Āl and the Ummah.
In other words, Āl does not simply mean the entire Muslim community.
🌟 Who Is Yāsīn?
Now we come to Yāsīn.
According to the cited hadith tradition, Yāsīn is among the names specifically associated with the Prophet Muhammad.
Although Yāsīn is also classified among the ḥurūf muqaṭṭaʿāt—the disconnected letters found at the beginning of certain Qurʾanic chapters—the hadith tradition also identifies it as a name associated with the Prophet.
In al-Kāfī of al-Kulaynī, there is a narration concerning someone who had named himself or his child Yāsīn.
Imam al-Ṣādiq reportedly objected, explaining that Yāsīn is a name specifically associated with the Prophet, whereas names such as Muḥammad had been permitted for people's children.
Based on this narration, names such as Yāsīn and Ṭāhā, when understood as specific prophetic names, are discussed differently from ordinary personal names.
This is a secondary discussion, however, and we will move on.
🕌 So, What Does “Āl Yāsīn” Mean?
So far, we have established two points:
Āl ≠ the entire Ummah
and, according to the cited hadith tradition:
Yāsīn = a name associated specifically with the Prophet Muhammad.
Therefore:
Āl Yāsīn = the Ahl of Muhammad
That is, the People/Household of Muhammad.
But here another important hadith enters the discussion.
In continuation of the idea that Āl means the entire Muslim community, another narration from Imam Jaʿfar al-Ṣādiq is reported.
A person asks the sixth Imam:
«يَا ابْنَ رَسُولِ اللّٰهِ، أَخْبِرْنِي عَنْ آلِ مُحَمَّدٍ، مَنْ هُمْ؟»
“O son of the Messenger of Allah, tell me: who are the Āl of Muhammad?”
Imam al-Ṣādiq replies:
“They are my Ahl al-Bayt specifically; while, in the general sense, all Muslims are the Āl of Muhammad.”
The Imam then smiled and indicated that they are both right and wrong.
This point is important.
The Imam is introducing a distinction between the general and specific meanings.
In one sense, saying that the Muslims are Āl Muḥammad can be considered correct.
But in another sense, it is incorrect.
Why?
Because among the Muslims there are believers who belong to the broader spiritual family of Muhammad through their faith and following of the Prophet, even though they are not genealogically related to him.
Those who truly follow the Prophet, affirm the Imamate of the Twelve Imams, and do not stop at another point—as, according to this Shiʿi understanding, the Sunni tradition does—can be included in the broader sense of Āl Muḥammad.
However, there is also a specific meaning of Ahl al-Bayt.
These are the members of the Prophet's household described in Āyat al-Taṭhīr (the Verse of Purification):
«إِنَّمَا يُرِيدُ اللّٰهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا»
“Indeed, Allah only desires to remove all impurity from you, O People of the Household, and to purify you completely.”
These are Āl Muḥammad in the specific sense, and they are Ahl al-Bayt in the specific sense.
Therefore, the conclusion of this discussion is:
«سَلامٌ عَلَىٰ آلِ يس»
“Peace be upon the Ahl of Yāsīn.”
In the interpretation developed here, this means:
Peace be upon the specific Ahl al-Bayt of Muhammad—not merely upon the entire Ummah of Muhammad.
It refers to the Twelve Imams and, specifically, to those whom Allah has identified within the framework of Āyat al-Taṭhīr as the purified Ahl al-Bayt.
🌿 This brings us to the next important question, which we will examine in the continuation...
However, there is also a specific meaning of Ahl al-Bayt.
These are the members of the Prophet's household described in Āyat al-Taṭhīr (the Verse of Purification):
«إِنَّمَا يُرِيدُ اللّٰهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا»
“Indeed, Allah only desires to remove all impurity from you, O People of the Household, and to purify you completely.”
These are Āl Muḥammad in the specific sense, and they are Ahl al-Bayt in the specific sense.
Therefore, the conclusion of this discussion is:
«سَلامٌ عَلَىٰ آلِ يس»
“Peace be upon the Ahl of Yāsīn.”
In the interpretation developed here, this means:
Peace be upon the specific Ahl al-Bayt of Muhammad—not merely upon the entire Ummah of Muhammad.
It refers to the Twelve Imams and, specifically, to those whom Allah has identified within the framework of Āyat al-Taṭhīr as the purified Ahl al-Bayt.
🌿 This brings us to the next important question, which we will examine in the continuation...
🔴 Lectures & Teachings on Mahdist Supplications
🔻 Mostafa Amiri
▪️ Commentary on Ziyarat Āl Yāsīn
3️⃣ In the Qurʾan, Is It “Āl-Yāsīn” or “Ilyāsīn”?
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3369
🆔 @ASRZOHUR110
🆔 @rahyafte_en
📖 Is the Correct Reading “Āl-Yāsīn” or “Ilyāsīn”?
In the Name of Allah, the Most Compassionate, the Most Merciful.
We now come to an important question.
We said that the phrase:
«سَلامٌ عَلَىٰ آلِ يس»
“Peace be upon Āl-Yāsīn”
has a Qurʾanic basis.
But if that is the case, why does the Qurʾan, in Sūrat al-Ṣāffāt, verse 130, appear in the commonly used Muṣḥaf as:
«سَلَامٌ عَلَىٰ إِلْ يَاسِينَ»
“Peace be upon Ilyāsīn.”
You can open the Qurʾan and look at Sūrat al-Ṣāffāt, verse 130.
And of course, Yāsīn is also mentioned in the Islamic tradition as one of the names associated with the Prophet.
So why do we say:
«سَلامٌ عَلَىٰ آلِ يس» — Salāmun ʿalā Āli Yāsīn?
This opens up a very extensive discussion concerning the definition and preservation of the Qurʾan, the history of the Qurʾanic text, the writing of the Muṣḥaf, and the relationship between the present Muṣḥaf and the Muṣḥaf transmitted through Imam ʿAlī and the Imams.
We do not intend to enter into all those extensive debates here. We will only give a brief overview.
🔹 Three Main Views
There are several positions concerning this verse.
1️⃣ The Reading “Ilyāsīn”
Some accept the reading Ilyāsīn, considering it the reading found in the present-day Muṣḥaf.
According to this interpretation, Ilyās (Elijah) is one of the prophets of Allah.
Then what do we do with Āl-Yāsīn?
According to this view, Āl-Yāsīn is not necessarily the literal reading of the Qurʾanic verse, but rather its inner or esoteric meaning (taʾwīl).
In other words, outwardly the verse refers to Ilyās, while inwardly, through taʾwīl, it refers to Āl-Yāsīn—Āl Muḥammad.
Thus, the narrations mentioning Āl-Yāsīn would be explaining the inner meaning, rather than giving an alternative literal reading of the Qurʾanic verse.
2️⃣ The Reading “Āl-Yāsīn”
The second position holds that Āl-Yāsīn is the correct reading.
This raises the well-known question concerning the preservation of the Qurʾanic text.
Some scholars do accept this position and therefore discuss the possibility that the reading Āl-Yāsīn represents an earlier or alternative Qurʾanic reading.
For example, in Shahr Āl-Yāsīn, on page 44, Sayyid ʿAlī al-Kūrānī explains that, much like the word kawthar can have more than one meaning, Ilyāsīn can likewise carry two meanings:
🔹 Ilyās, the name of one of the prophets of Allah;
🔹 Āl-Yāsīn, meaning the Āl of Yāsīn—i.e., the Āl of the Prophet.
Thus, according to this approach, the same written form can encompass these different meanings.
3️⃣ Suspending Judgment
There is also a third position: withholding judgment.
For example, Ayatollah Makārim Shīrāzī, in Tafsīr Nemūneh, vol. 19, p. 146, discusses the difficulty of reconciling the various narrations concerning this verse.
The issue is that if one accepts Āl-Yāsīn as the Qurʾanic reading and reads the verse as:
«سَلَامٌ عَلَىٰ آلِ يَاسِينَ»
then another question immediately arises:
Why does the present Qurʾanic text read Ilyāsīn?
At this point, a much broader discussion begins:
📌 When was the Qurʾan compiled?
📌 Was it compiled during the lifetime of the Prophet, during the caliphate of ʿUthmān, or according to another historical account?
📌 What is the relationship between the present Muṣḥaf and the Muṣḥaf attributed to Imam ʿAlī?
📌 How should we understand the seven readings (Qirāʾāt) and the tradition concerning the Qurʾan being revealed according to seven aḥruf?
📌 Does variation in Qurʾanic readings necessarily imply taḥrīf (alteration of the Qurʾan)?
📌 Is the reading of ʿĀṣim connected to the reading transmitted from Imam ʿAlī?
📌 What about the readings attributed to the Ahl al-Bayt?
📌 Is the present ʿUthmānic script (rasm) identical to the original written Muṣḥaf?
🔻 Mostafa Amiri
▪️ Commentary on Ziyarat Āl Yāsīn
3️⃣ In the Qurʾan, Is It “Āl-Yāsīn” or “Ilyāsīn”?
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3369
🆔 @ASRZOHUR110
🆔 @rahyafte_en
📖 Is the Correct Reading “Āl-Yāsīn” or “Ilyāsīn”?
In the Name of Allah, the Most Compassionate, the Most Merciful.
We now come to an important question.
We said that the phrase:
«سَلامٌ عَلَىٰ آلِ يس»
“Peace be upon Āl-Yāsīn”
has a Qurʾanic basis.
But if that is the case, why does the Qurʾan, in Sūrat al-Ṣāffāt, verse 130, appear in the commonly used Muṣḥaf as:
«سَلَامٌ عَلَىٰ إِلْ يَاسِينَ»
“Peace be upon Ilyāsīn.”
You can open the Qurʾan and look at Sūrat al-Ṣāffāt, verse 130.
And of course, Yāsīn is also mentioned in the Islamic tradition as one of the names associated with the Prophet.
So why do we say:
«سَلامٌ عَلَىٰ آلِ يس» — Salāmun ʿalā Āli Yāsīn?
This opens up a very extensive discussion concerning the definition and preservation of the Qurʾan, the history of the Qurʾanic text, the writing of the Muṣḥaf, and the relationship between the present Muṣḥaf and the Muṣḥaf transmitted through Imam ʿAlī and the Imams.
We do not intend to enter into all those extensive debates here. We will only give a brief overview.
🔹 Three Main Views
There are several positions concerning this verse.
1️⃣ The Reading “Ilyāsīn”
Some accept the reading Ilyāsīn, considering it the reading found in the present-day Muṣḥaf.
According to this interpretation, Ilyās (Elijah) is one of the prophets of Allah.
Then what do we do with Āl-Yāsīn?
According to this view, Āl-Yāsīn is not necessarily the literal reading of the Qurʾanic verse, but rather its inner or esoteric meaning (taʾwīl).
In other words, outwardly the verse refers to Ilyās, while inwardly, through taʾwīl, it refers to Āl-Yāsīn—Āl Muḥammad.
Thus, the narrations mentioning Āl-Yāsīn would be explaining the inner meaning, rather than giving an alternative literal reading of the Qurʾanic verse.
2️⃣ The Reading “Āl-Yāsīn”
The second position holds that Āl-Yāsīn is the correct reading.
This raises the well-known question concerning the preservation of the Qurʾanic text.
Some scholars do accept this position and therefore discuss the possibility that the reading Āl-Yāsīn represents an earlier or alternative Qurʾanic reading.
For example, in Shahr Āl-Yāsīn, on page 44, Sayyid ʿAlī al-Kūrānī explains that, much like the word kawthar can have more than one meaning, Ilyāsīn can likewise carry two meanings:
🔹 Ilyās, the name of one of the prophets of Allah;
🔹 Āl-Yāsīn, meaning the Āl of Yāsīn—i.e., the Āl of the Prophet.
Thus, according to this approach, the same written form can encompass these different meanings.
3️⃣ Suspending Judgment
There is also a third position: withholding judgment.
For example, Ayatollah Makārim Shīrāzī, in Tafsīr Nemūneh, vol. 19, p. 146, discusses the difficulty of reconciling the various narrations concerning this verse.
The issue is that if one accepts Āl-Yāsīn as the Qurʾanic reading and reads the verse as:
«سَلَامٌ عَلَىٰ آلِ يَاسِينَ»
then another question immediately arises:
Why does the present Qurʾanic text read Ilyāsīn?
At this point, a much broader discussion begins:
📌 When was the Qurʾan compiled?
📌 Was it compiled during the lifetime of the Prophet, during the caliphate of ʿUthmān, or according to another historical account?
📌 What is the relationship between the present Muṣḥaf and the Muṣḥaf attributed to Imam ʿAlī?
📌 How should we understand the seven readings (Qirāʾāt) and the tradition concerning the Qurʾan being revealed according to seven aḥruf?
📌 Does variation in Qurʾanic readings necessarily imply taḥrīf (alteration of the Qurʾan)?
📌 Is the reading of ʿĀṣim connected to the reading transmitted from Imam ʿAlī?
📌 What about the readings attributed to the Ahl al-Bayt?
📌 Is the present ʿUthmānic script (rasm) identical to the original written Muṣḥaf?
Telegram
عصر ظهور | ASRZOHUR
🔴 درسگفتار و تدریس ادعیه مهدویت
🔻مصطفی امیری
▪️شرح زیارت آل یاسین
3️⃣ آیا در قرآن، «اِلیاسین» صحیح است یا «آلیاسین»؟
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🔻مصطفی امیری
▪️شرح زیارت آل یاسین
3️⃣ آیا در قرآن، «اِلیاسین» صحیح است یا «آلیاسین»؟
➖➖➖➖➖➖➖➖
🆔 @ASRZOHUR110
📌 What is the relationship between the Qurʾan of the present age and the Qurʾan that will be presented in the Age of Appearance (Ẓuhūr)?
These are all extensive subjects in their own right, and this is not the appropriate place to enter into all of them.
Our subject is Ziyarat Āl Yāsīn. We are mentioning these issues only because the phrase Āl-Yāsīn inevitably brings them into the discussion.
🌿 A Narration from Imam al-Riḍā
There is, however, a very interesting narration from Imam al-Riḍā, transmitted in the context of his debate with al-Maʾmūn.
Al-Maʾmūn proudly declares that throughout the entire Qurʾan, there is only one family upon whom Allah has sent peace and blessings.
In ʿUyūn Akhbār al-Riḍāʾ, vol. 1, p. 237, according to the Jāmiʿ al-Aḥādīth database, al-Maʾmūn mentions the blessings upon:
Muḥammad and the Āl of Muḥammad.
He then asks Imam al-Riḍā whether there is anywhere else in the Qurʾan where peace and blessings are mentioned upon a prophet's family.
Imam al-Riḍā responds:
«نَعَمْ» — “Yes.”
He then refers to the verse:
«يٰس وَالْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ»
“Yā-Sīn. By the Wise Qurʾan, indeed you are among the messengers, upon a straight path.”
The Imam establishes that Yā-Sīn refers to the Prophet Muhammad.
Then he asks:
Have you ever seen the Qurʾan send peace upon the Āl of other prophets?
They answer that they have not.
The Qurʾan says:
«سَلَامٌ عَلَىٰ إِبْرَاهِيمَ»
“Peace be upon Abraham.”
and:
«سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ»
“Peace be upon Moses and Aaron.”
But it does not say:
“Peace be upon the Āl of Abraham”
or:
“Peace be upon the Āl of Moses.”
Then we encounter:
«سَلَامٌ عَلَىٰ إِلْ يَاسِينَ»
So what is happening here?
According to this narration, Imam al-Riḍā pronounces the verse as “Salāmun ʿalā Āli Yāsīn”, rather than simply Ilyāsīn.
📜 Why Was the Public Reading Preserved?
So what are we to make of this?
In brief, one explanation given in the Shiʿi hadith tradition is that there were certain considerations and circumstances surrounding the preservation of the publicly recognized reading.
According to this line of interpretation, there were only a small number of such cases—approximately ten are mentioned in some sources, including al-Iḥtijāj—where the reading transmitted from the Ahl al-Bayt differed from the publicly established reading.
Āl-Yāsīn is cited as one such example.
The Ahl al-Bayt, according to this interpretation, instructed their followers to continue with the publicly established Qurʾanic text until the establishment of the true authority of the Ahl al-Bayt.
📖 The Qurʾan of Imam ʿAlī
There is also a narration in al-Kāfī of al-Kulaynī in which a person recites the Qurʾan in a manner different from the common reading.
The narration states that this situation would continue:
«حَتَّىٰ يَقُومَ الْقَائِمُ»
“Until the Qāʾim rises.”
And when the Qāʾim appears, he will bring forth:
«الْمُصْحَفَ الَّذِي كَتَبَهُ عَلِيٌّ»
“the Muṣḥaf that ʿAlī wrote,”
which is described as corresponding to what Allah revealed to Muhammad.
This narration is transmitted in al-Kāfī, vol. 2, p. 633, according to the Jāmiʿ al-Aḥādīth database.
🔎 Another Narration from al-Iḥtijāj
Another narration found in al-Iḥtijāj asks:
“Why is it ‘Salāmun ʿalā Āl-Yāsīn’? Why not the other reading?”
The explanation given is that if the Qurʾan had explicitly stated:
«سَلَامٌ عَلَىٰ آلِ مُحَمَّدٍ»
“Peace be upon the Āl of Muhammad,”
this could have created serious opposition and potentially led to attempts to alter the Qurʾanic text.
Therefore, according to this narration, the wording Āl-Yāsīn served as an indication that was not as explicit as directly naming Āl Muḥammad.
Everyone understood that Yāsīn referred to the Prophet, particularly in light of:
«يٰس وَالْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ»
Yet even this indirect reference was, according to the narration, further rendered as Ilyāsīn in the publicly transmitted reading.
Thus, in this account, the Imam says:
«عَلَىٰ آلِ يَاسِينَ»
These are all extensive subjects in their own right, and this is not the appropriate place to enter into all of them.
Our subject is Ziyarat Āl Yāsīn. We are mentioning these issues only because the phrase Āl-Yāsīn inevitably brings them into the discussion.
🌿 A Narration from Imam al-Riḍā
There is, however, a very interesting narration from Imam al-Riḍā, transmitted in the context of his debate with al-Maʾmūn.
Al-Maʾmūn proudly declares that throughout the entire Qurʾan, there is only one family upon whom Allah has sent peace and blessings.
In ʿUyūn Akhbār al-Riḍāʾ, vol. 1, p. 237, according to the Jāmiʿ al-Aḥādīth database, al-Maʾmūn mentions the blessings upon:
Muḥammad and the Āl of Muḥammad.
He then asks Imam al-Riḍā whether there is anywhere else in the Qurʾan where peace and blessings are mentioned upon a prophet's family.
Imam al-Riḍā responds:
«نَعَمْ» — “Yes.”
He then refers to the verse:
«يٰس وَالْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ»
“Yā-Sīn. By the Wise Qurʾan, indeed you are among the messengers, upon a straight path.”
The Imam establishes that Yā-Sīn refers to the Prophet Muhammad.
Then he asks:
Have you ever seen the Qurʾan send peace upon the Āl of other prophets?
They answer that they have not.
The Qurʾan says:
«سَلَامٌ عَلَىٰ إِبْرَاهِيمَ»
“Peace be upon Abraham.”
and:
«سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ»
“Peace be upon Moses and Aaron.”
But it does not say:
“Peace be upon the Āl of Abraham”
or:
“Peace be upon the Āl of Moses.”
Then we encounter:
«سَلَامٌ عَلَىٰ إِلْ يَاسِينَ»
So what is happening here?
According to this narration, Imam al-Riḍā pronounces the verse as “Salāmun ʿalā Āli Yāsīn”, rather than simply Ilyāsīn.
📜 Why Was the Public Reading Preserved?
So what are we to make of this?
In brief, one explanation given in the Shiʿi hadith tradition is that there were certain considerations and circumstances surrounding the preservation of the publicly recognized reading.
According to this line of interpretation, there were only a small number of such cases—approximately ten are mentioned in some sources, including al-Iḥtijāj—where the reading transmitted from the Ahl al-Bayt differed from the publicly established reading.
Āl-Yāsīn is cited as one such example.
The Ahl al-Bayt, according to this interpretation, instructed their followers to continue with the publicly established Qurʾanic text until the establishment of the true authority of the Ahl al-Bayt.
📖 The Qurʾan of Imam ʿAlī
There is also a narration in al-Kāfī of al-Kulaynī in which a person recites the Qurʾan in a manner different from the common reading.
The narration states that this situation would continue:
«حَتَّىٰ يَقُومَ الْقَائِمُ»
“Until the Qāʾim rises.”
And when the Qāʾim appears, he will bring forth:
«الْمُصْحَفَ الَّذِي كَتَبَهُ عَلِيٌّ»
“the Muṣḥaf that ʿAlī wrote,”
which is described as corresponding to what Allah revealed to Muhammad.
This narration is transmitted in al-Kāfī, vol. 2, p. 633, according to the Jāmiʿ al-Aḥādīth database.
🔎 Another Narration from al-Iḥtijāj
Another narration found in al-Iḥtijāj asks:
“Why is it ‘Salāmun ʿalā Āl-Yāsīn’? Why not the other reading?”
The explanation given is that if the Qurʾan had explicitly stated:
«سَلَامٌ عَلَىٰ آلِ مُحَمَّدٍ»
“Peace be upon the Āl of Muhammad,”
this could have created serious opposition and potentially led to attempts to alter the Qurʾanic text.
Therefore, according to this narration, the wording Āl-Yāsīn served as an indication that was not as explicit as directly naming Āl Muḥammad.
Everyone understood that Yāsīn referred to the Prophet, particularly in light of:
«يٰس وَالْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ»
Yet even this indirect reference was, according to the narration, further rendered as Ilyāsīn in the publicly transmitted reading.
Thus, in this account, the Imam says:
«عَلَىٰ آلِ يَاسِينَ»
because the Prophet was designated as Yāsīn, and the verse was understood as referring to his Āl.
⚖️ Does This Mean the Qurʾan Has Been Altered?
At this point, an important clarification is necessary.
We do not hold the doctrine that the Qurʾan has been altered (taḥrīf).
There is an important distinction between variation in recitation (qirāʾah) and alteration of the Qurʾanic text.
A difference in vocalization, pronunciation, or reading does not necessarily mean that anything has been added to or removed from the Qurʾan.
In the case under discussion, the letters and words have not simply been increased or decreased from the Qurʾanic text.
Rather, the discussion concerns a difference in reading and interpretation.
Therefore, we maintain the position held by the majority of Imami Shiʿi scholars: the Qurʾan is the same Qurʾan that was revealed to the Prophet Muhammad.
The question of whether one reads the expression as:
Ilyāsīn
or:
Āl-Yāsīn
does not by itself establish textual alteration of the Qurʾan.
🌟 The Testimony of Karbalāʾī Kāẓim
Interestingly, there is also the well-known case of Karbalāʾī Kāẓim, who is traditionally described as an uneducated man to whom the Qurʾan was miraculously revealed and who memorized it.
He was not someone who had studied these complex theoretical and scholarly debates.
Yet when he recited Sūrat al-Ṣāffāt, verse 130, he reportedly recited it as:
«سَلَامٌ عَلَىٰ آلِ يَاسِينَ»
“Peace be upon the Āl of Yāsīn.”
This is noteworthy because he had not arrived at this reading through academic study or theological argument.
He simply recited what he had memorized and what, according to the traditional account, had been impressed upon his heart.
The hadith reports likewise contain the expression Āl-Yāsīn, including the narrations attributed to Imam al-Riḍā and Imam al-Ṣādiq.
🌿 Conclusion
So, at this stage, our conclusion is:
«سَلامٌ عَلَىٰ آلِ يَاسِينَ»
means:
“Peace be upon the Ahl al-Bayt of the Prophet.”
Not merely:
❌ Peace be upon the entire Ummah of the Prophet.
Not merely:
❌ Peace be upon all Muslims.
Rather, in the interpretation presented here:
✅ Peace be upon the specific Ahl al-Bayt of the Prophet—the Fourteen Infallibles and the Twelve Imams, the blessed tree of divine guidance and Imamate.
This is the intended meaning that we will continue to explore, God willing.
🌹 In the next audio lecture, we will examine the phrase:
«السَّلَامُ عَلَيْكَ يَا دَاعِيَ اللّٰهِ»
“Peace be upon you, O Caller to Allah.”
May Allah grant us success and guidance.
⚖️ Does This Mean the Qurʾan Has Been Altered?
At this point, an important clarification is necessary.
We do not hold the doctrine that the Qurʾan has been altered (taḥrīf).
There is an important distinction between variation in recitation (qirāʾah) and alteration of the Qurʾanic text.
A difference in vocalization, pronunciation, or reading does not necessarily mean that anything has been added to or removed from the Qurʾan.
In the case under discussion, the letters and words have not simply been increased or decreased from the Qurʾanic text.
Rather, the discussion concerns a difference in reading and interpretation.
Therefore, we maintain the position held by the majority of Imami Shiʿi scholars: the Qurʾan is the same Qurʾan that was revealed to the Prophet Muhammad.
The question of whether one reads the expression as:
Ilyāsīn
or:
Āl-Yāsīn
does not by itself establish textual alteration of the Qurʾan.
🌟 The Testimony of Karbalāʾī Kāẓim
Interestingly, there is also the well-known case of Karbalāʾī Kāẓim, who is traditionally described as an uneducated man to whom the Qurʾan was miraculously revealed and who memorized it.
He was not someone who had studied these complex theoretical and scholarly debates.
Yet when he recited Sūrat al-Ṣāffāt, verse 130, he reportedly recited it as:
«سَلَامٌ عَلَىٰ آلِ يَاسِينَ»
“Peace be upon the Āl of Yāsīn.”
This is noteworthy because he had not arrived at this reading through academic study or theological argument.
He simply recited what he had memorized and what, according to the traditional account, had been impressed upon his heart.
The hadith reports likewise contain the expression Āl-Yāsīn, including the narrations attributed to Imam al-Riḍā and Imam al-Ṣādiq.
🌿 Conclusion
So, at this stage, our conclusion is:
«سَلامٌ عَلَىٰ آلِ يَاسِينَ»
means:
“Peace be upon the Ahl al-Bayt of the Prophet.”
Not merely:
❌ Peace be upon the entire Ummah of the Prophet.
Not merely:
❌ Peace be upon all Muslims.
Rather, in the interpretation presented here:
✅ Peace be upon the specific Ahl al-Bayt of the Prophet—the Fourteen Infallibles and the Twelve Imams, the blessed tree of divine guidance and Imamate.
This is the intended meaning that we will continue to explore, God willing.
🌹 In the next audio lecture, we will examine the phrase:
«السَّلَامُ عَلَيْكَ يَا دَاعِيَ اللّٰهِ»
“Peace be upon you, O Caller to Allah.”
May Allah grant us success and guidance.
🔴 Trump: The attack on Iran is expected to be the largest attack since World War II.
🔻 The ultimate objective.
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3370
🆔 @ASRZOHUR110
🆔 @rahyafte_en
🔻 The ultimate objective.
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3370
🆔 @ASRZOHUR110
🆔 @rahyafte_en
Telegram
عصر ظهور | ASRZOHUR
🔴 ترامپ: حمله به ایران، قرار است بزرگترین حمله از زمان جنگ جهانی دوم باشد.
🔻هدف نهایی.
➖➖➖➖➖➖➖➖
🆔 @ASRZOHUR110
🔻هدف نهایی.
➖➖➖➖➖➖➖➖
🆔 @ASRZOHUR110
🔴 Audience Question / “Revealing Secrets” in the Treasury of Hadith Heritage?
✍️ Mostafa Amiri
🔻 Some topics may constitute the disclosure of secrets contained in hadith manuscripts and should not be made available to the general public.
I am genuinely surprised by such questions. Do some people really think this way?
In the 21st century, such claims seem rather unlikely. Even the very AI technology that you are so fascinated with has made advanced resources containing a vast amount of Islamic information available to you.
Western scholars analyzed our narrations word for word, long before we did. So, should our own people remain unaware?
Do you think the most comprehensive Qur’anic encyclopedia was written by Muslims? No.
The Encyclopaedia of the Qur’an published by Leiden was a European project. See the woman in the picture? She was the academic editor-in-chief of Europe’s “largest Qur’anic project.”
One of the professors used to say:
Where do you think the manuscript of a book written before the birth of Imam al-Mahdi was preserved? In European libraries.
Talk to some scholars and professors, and you will learn just how much of the manuscript heritage and intellectual legacy of Muslims is held by Western institutions.
🔻 There is much more to say.
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3371
🆔 @ASRZOHUR110
🆔 @rahyafte_en
✍️ Mostafa Amiri
🔻 Some topics may constitute the disclosure of secrets contained in hadith manuscripts and should not be made available to the general public.
I am genuinely surprised by such questions. Do some people really think this way?
In the 21st century, such claims seem rather unlikely. Even the very AI technology that you are so fascinated with has made advanced resources containing a vast amount of Islamic information available to you.
Western scholars analyzed our narrations word for word, long before we did. So, should our own people remain unaware?
Do you think the most comprehensive Qur’anic encyclopedia was written by Muslims? No.
The Encyclopaedia of the Qur’an published by Leiden was a European project. See the woman in the picture? She was the academic editor-in-chief of Europe’s “largest Qur’anic project.”
One of the professors used to say:
“In Qur’anic studies, we Iranians are a hundred years behind the West.”
Where do you think the manuscript of a book written before the birth of Imam al-Mahdi was preserved? In European libraries.
Talk to some scholars and professors, and you will learn just how much of the manuscript heritage and intellectual legacy of Muslims is held by Western institutions.
🔻 There is much more to say.
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3371
🆔 @ASRZOHUR110
🆔 @rahyafte_en
Telegram
عصر ظهور | ASRZOHUR
🔴 پرسش مخاطبین / «افشای اسرار» در گنجینه تراث حدیثی؟
✍️ مصطفی امیری
🔻برخی مباحث، شاید افشای اسرار مکتوبات حدیثی است و نباید به دست عموم برسد.
واقعاً متعجبم از این نوع سوالات. آیا برخی چنین تفکری دارند؟
در قرن بیستویکم این حرفها بعید است. همین فناوری…
✍️ مصطفی امیری
🔻برخی مباحث، شاید افشای اسرار مکتوبات حدیثی است و نباید به دست عموم برسد.
واقعاً متعجبم از این نوع سوالات. آیا برخی چنین تفکری دارند؟
در قرن بیستویکم این حرفها بعید است. همین فناوری…
🔴 The “Tray of Hadith Heritage” in the Hands of Jewish Orientalist “Etan Kohlberg”
✍️ Mostafa Amiri
🔻 Do you recognize the person in this picture? Why do you think he is holding Bihar al-Anwar and other works of Shi’a hadith heritage in his hands, framed like a tray?
This Jewish Orientalist, who lives in Israel, has written articles and books that have examined and dissected the Shi’a hadith heritage in ways that are, in many respects, better and far more precise than our own studies.
Etan Kohlberg, the Zionist who, one could say, knows virtually everything about the history and beliefs of Shi’a Islam.
There have been cases where PhD dissertations at Shi’a-studies programs in European universities have focused on highly specific topics in the field of Mahdism—topics that might never even cross your mind.
Topics that are rarely discussed even in Iran, while Western scholars pursue them with great curiosity.
The two recent posts on the channel were intended for the general audience. Those with greater expertise, of course, are more aware of what is really going on.
🔻 Be sure to check out the channel’s “next post” as well.
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3372
🆔 @ASRZOHUR110
🆔 @rahyafte_en
✍️ Mostafa Amiri
🔻 Do you recognize the person in this picture? Why do you think he is holding Bihar al-Anwar and other works of Shi’a hadith heritage in his hands, framed like a tray?
This Jewish Orientalist, who lives in Israel, has written articles and books that have examined and dissected the Shi’a hadith heritage in ways that are, in many respects, better and far more precise than our own studies.
Etan Kohlberg, the Zionist who, one could say, knows virtually everything about the history and beliefs of Shi’a Islam.
There have been cases where PhD dissertations at Shi’a-studies programs in European universities have focused on highly specific topics in the field of Mahdism—topics that might never even cross your mind.
Topics that are rarely discussed even in Iran, while Western scholars pursue them with great curiosity.
The two recent posts on the channel were intended for the general audience. Those with greater expertise, of course, are more aware of what is really going on.
🔻 Be sure to check out the channel’s “next post” as well.
➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3372
🆔 @ASRZOHUR110
🆔 @rahyafte_en
Telegram
عصر ظهور | ASRZOHUR
🔴 «سینی تراث حدیثی» در دستان مستشرق یهودی «اتان کلبرگ»
✍️ مصطفی امیری
🔻آیا این شخص در تصویر را میشناسید؟ به نظر شما چرا بحارالأنوار و سایر تراث حدیثی شیعه را دستان خود و در قاب سینی گرفته است؟
این مستشرق یهودی ساکن اسرائیل، مقالات و کتبی نوشته است که…
✍️ مصطفی امیری
🔻آیا این شخص در تصویر را میشناسید؟ به نظر شما چرا بحارالأنوار و سایر تراث حدیثی شیعه را دستان خود و در قاب سینی گرفته است؟
این مستشرق یهودی ساکن اسرائیل، مقالات و کتبی نوشته است که…
🔴 A Meeting Between a Delegation of “Evangelical Leaders” from the United States and the Crown Prince of Saudi Arabia
✍️ Mostafa Amiri
🔻 The delegation was headed by Joel Rosenberg, author of the well-known book The Twelfth Imam.
He believes that the greatest challenge facing Western civilization is not simply “Islam,” but rather the problem of “Islamic eschatology.” [1]
Rosenberg writes:
Rosenberg has served as an adviser to the White House and is among those whose views are sought by the U.S. Congress regarding “future events.” [2]
He had advised Americans:
And this is how Trump ends up forming a cabinet whose members embrace a Zionist vision and a “Hebraic interpretation” of the Bible.
🔻 And then there is Bin Salman, who says:
and that the war should be brought inside Iran so that the Shi’a do not gain access to Mecca. [4]
✅ References:
1. https://t.me/asrzohur110/2715
2. Mother Jones (Link).
3. Jerusalem Post (Link).
4. https://t.me/asrzohur110/3355
https://t.me/asrzohur110/3373
🆔 @ASRZOHUR110
🆔 @rahyafte_en
✍️ Mostafa Amiri
🔻 The delegation was headed by Joel Rosenberg, author of the well-known book The Twelfth Imam.
He believes that the greatest challenge facing Western civilization is not simply “Islam,” but rather the problem of “Islamic eschatology.” [1]
Rosenberg writes:
“I wrote several series of books for members of Congress and presidential candidates so that they would be aware of Islamic apocalyptic thinking.”
Rosenberg has served as an adviser to the White House and is among those whose views are sought by the U.S. Congress regarding “future events.” [2]
He had advised Americans:
“Choose a president who understands the danger of Muslims’ belief in the Mahdi.” [3]
And this is how Trump ends up forming a cabinet whose members embrace a Zionist vision and a “Hebraic interpretation” of the Bible.
🔻 And then there is Bin Salman, who says:
“Iran is seeking the appearance of the Twelfth Imam,”
and that the war should be brought inside Iran so that the Shi’a do not gain access to Mecca. [4]
✅ References:
1. https://t.me/asrzohur110/2715
2. Mother Jones (Link).
3. Jerusalem Post (Link).
4. https://t.me/asrzohur110/3355
https://t.me/asrzohur110/3373
🆔 @ASRZOHUR110
🆔 @rahyafte_en
Telegram
عصر ظهور | ASRZOHUR
🔴 روزنبرگ، سیاستمدار آمریکایی: «رهبر ایران» درصدد کشتار در جهان مسیحیت
✍️ مصطفی امیری
▪️آیا مطلب قبلی کانال را دیدید؟ دیدید که مجری و عضو لندنی بر روی یک کلیدواژه تأکید داشتند: «اسلام آخرالزمانی».
▪️حالا این خط را دنبال کنید، جالبتر میشود. روزنبرگ…
✍️ مصطفی امیری
▪️آیا مطلب قبلی کانال را دیدید؟ دیدید که مجری و عضو لندنی بر روی یک کلیدواژه تأکید داشتند: «اسلام آخرالزمانی».
▪️حالا این خط را دنبال کنید، جالبتر میشود. روزنبرگ…